The Gemorah in Mesechta Kiddushin cites the opinion of the Chachomim. An eved ivri, who insists on remaining with his master even after concluding his servitude of six years, must have his ear drilled. However, an eved ivri kohein does not get drilled. The reason given is because the piercing of the ear will render him a ba’al mum and will invalidate him to return to his original status.

This requires some serious thought. Who is this kohen that is being excluded from the piercing of the ear?

The Ohr Hachaim Hakadosh describes this kohen as having descended in his level of kedushah, as the possuk depicts him as “Umoch”- “destitute”, from kedushah.

The Gemorah in the same Mesechta discusses the severity of transgressing the kedushah of Shmitah. One who engages commercially with fruit of the seventh year is punished that he eventually will be forced to liquidate his possessions. If he stubbornly continues this misbehavior, he will be forced to divest himself of his real estate. Eventually he may lose his home. If he still continues on this ill-conceived path, he will eventually be forced into selling himself as an eved to survive his dire poverty.

This kohein is obviously an unsavory character whose behavior invited upon himself such difficult circumstances.

After six years of enslavement and bondage, he is finally afforded the moment to reenter society as a free person. Instead, he shamelessly declares that he prefers to remain together with his mistress and slave children. He obviously has no regard for his kedushas kehuna since his sole desire is to cling to his Cena’ani wife and children.

One could ask: why should the Torah be concerned for the kedushah of a person who could not care less about his own kehunah? Why would the Torah be careful not to render him a ba’al mum?

It is clearly evident that even when a person descends in his observance of mitzvos, and he does not seek to mend his ways, the Eibershter does not give up on him. The Torah leaves the path open to fully return and reengage just as before the ruchnius decline.

The Jewish spark is never extinguished, even when a flicker of light cannot be distinguished.

During the auspicious time of sefira it is important to internalize this tremendous chesed and opportunity. No matter how distant and removed one may be, the path is open to return and the Eibershter awaits and facilitates our return.

The knowledge of this fact should serve as motivation to take the giant step to return and ascend to once again be worthy of kabolas haTorah




Where should the tefillin shel yad be placed?


The tefillin shel yad are placed on the lower half of the left bicep. If one has large tefillin, he may place them over the entire bicep, since some hold that the entire bicep is acceptable for placement. All agree that they cannot extend below the bicep. A person must be careful when he pulls his sleeve over his tefillin so as not to push them below the bicep.

[סימן כז, סעיף א, ס"ק ג-ד, וביה"ל ד"ה בבשר וד"ה בראש; ביאורים ומוספים דרשו, 3]



If one touches his upper arm when putting on tefillin, must he wash his hands?


Upon placing the tefillin shel yad, a person generally touches the area of his arm above the elbow. Likewise, a person may scratch or touch his hair when putting on the tefillin shel rosh. The poskim disagree about whether one must wash his hands if he touches these areas when putting on tefillin. Some say that this is not necessary, since touching is a part of the mitzvah. There are those who extend this leniency to taking off the tefillin as well.

[סימן כז, ביאורים ומוספים דרשו, 2]





Can a person put on only a shel rosh?

A person who owns only one of the tefillin or only has the ability to put on one of them (e.g. he has a wound which does not allow him to put tefillin on a certain area) should put on whatever he can.  If it is the shel yad, a brocha of l’haniach is said. If it is the shel rosh, Shulchan Aruch holds that he should recite al mitzvas tefillin. Rema maintains that both brochos should be said over the shel rosh. If one knows that he will be able to procure/wear the other tefillin before the sof zman kriyas Shema, he should do so and put on both batim at the same time.

[סימן כו, סעיף א-ב, ס"ק ג, וביה"ל ד"ה מניח]
  • On Mondays, Thursdays, fast days, and Rosh Chodesh, one should wait until the Sefer Torah is put back in its place before taking off his tefillin.

  • On Rosh Chodesh, the tefillin are taken off before davening Musaf. There are two reasons for this practice: 1) The Kedusha of Musaf in many shuls begins with keser yitnu (offering of the crown, so to speak, to Hashem). It is improper for another crown--the tefillin--to be on the head at that time. 2) Tefillin are not worn on Yom Tov. Since Yom Tov is an ois, it is not necessary to have another ois of tefillin. Although Rosh Chodesh is not a Yom Tov, mentioning the korbonos is akin to an ois.

  • On Rosh Chodesh, it is customary to remove the tefillin after Kaddish prior to starting Shemoneh Esrei. They should be removed quickly, to minimize the break between Kaddish and the beginning of Shemoneh Esrei. Some Achronim say that it is best to take them off at the end of U’va L’tzion when saying the words yehi ratzon… shenishmar chukecha




  • How can one be certain that the kesher remains flush against the bayis?









  • On which side of the bayis should the loop be situated?









  • Can a woman lay tefillin for a man?
PLEASE NOTE: The information in this email is for learning purposes only. Please review the Mishna Berura and Biurim U'Musafim before making a halachic decision. Hebrew words are occasionally transliterated to enable a smoother reading of the text. Common Ashkenazi pronunciation is generally used in these cases.
Daf Hayomi B'Halacha Shiur
Rav Asher Eisenberger
Synopsis of Today's Halachos
Rabbi Yerachmiel Garfield
Daf Hayomi B'Halacha Shiur
- Yesterday's Limud -
Rav Daniel Glatstein
This Week's Limud
Daily Kinyan Chochma Shiur
Rav Zev Smith